it's possible for pleasures of the prodigal to teach us some of these things. I presume that many of us have stories of pursuing excessive pleasures in our youth, only to begin to discover the limits of our pains and desires in the process.
This can be true depending on the situation, however in some cases there can be irreparable damage/illness caused to the body by some behaviours -- so we need to heed the wise advice of others or we will suffer the consequences.
And from the Wall of Diogenes of Oinoanda:
"...observing that most people suffer from false notions about things and do not listen to the body] when it brings important and just [accusations] against the soul, alleging that it is unwarrantably mauled and maltreated by the soul and dragged to things which are not necessary (in fact, the wants of the body are small and easy to obtain — and the soul too can live well by sharing in their enjoyment — while those of the soul are both great and difficult to obtain and, besides being of no benefit to our nature, actually involve dangers)."
This I find to be interesting because it is pointing to the needs of the body as being primary. And the way that I read this it could be hinting at what is the "unnatural and unnecessary" category -- and that the mind (soul) is what creates all sorts of whims to chase after (such as prestige and power, etc) which could end up with bad consequences.
to live as Epicureans we need to get more clear about what our life goal is. Here I mean "goal" in a philosophical sense, not in getting a good career or marriage and family (these could be thought of as a means but not an end). The goal we hold in our mind becomes a kind of "canon" for how we make decisions.
We need an internal personal "measuring stick" with which to determine what to choose and what to reject (avoid), and this will come out of our individual definition of "pleasure". (Edit note: 06/07/24 - I added a few more words to this paragraph to increase clarity).
(Read about Don's recent recommendation to use the word "reject" vs "avoid" here).
This "measuring stick" isn't a absolute rule, but it is a very helpful guide.
We naturally move toward pleasure, but we can make a quick decision to avoid a particular pleasure (and here when I say "pleasure", I mean objects of potential pleasant and pleasurable sensation -- we can choose to avoid it if we either guess, or know from experience or from someone else's advice that it will result in physical pain, physical illness, or death, or mental agitation or mental turmoil.
Our end goal is health of the body, and freedom from mental turmoil of the mind -- because where pain is not, there is a pleasant and pleasurable state of existence, and a blessedness.
I have posted below the text from the slides that I presented at the beginning of the last night's Zoom meeting before we jumped into the discussion. I wanted to add that my original direction that I wanted to take this discussion was that I wanted to present the idea that: to live as Epicureans we need to get more clear about what our life goal is. Here I mean "goal" in a philosophical sense, not in getting a good career or marriage and family (these could be thought of as a means but not an end). The goal we hold in our mind becomes a kind of "canon" for how we make decisions.
I think that it isn't enough to say: "I want to be happy" (what exactly is happiness? and how would you know that you are happy?, and the word is often taken to refer to a feeling that comes and goes...but we've discussed this aspect before, lol). And also I feel strongly that it isn't enough to say "Pleasure is the goal" -- especially because the word "pleasure" doesn't capture the full meaning that Epicurus presented, and the word is too vague.
**Please note: I have added new additional comments with brackets and asterisks.**
Slide 1:
Discussion Topic: The basis and methods for making choices and avoidances.
1. What is our starting point?
There is only this one life:
"We are born once and there can be no second birth. For all eternity we shall no longer be." (excerpt from VS14)
2. What is our goal?
We need to be clear about what our goal is:
"You must reflect on the fundamental goal and everything that is clear, to which opinions are referred; if you do not, all will be full of trouble and confusion." (PD22)
**[If you are not clear about your goal, not only the possibility of being "full of trouble and confusion", but you will not reach your goal, and may feel dissatisfaction or anxiety.]**
Slide 2:
What is our goal? (continued)
Excerpt from the Wall of Diogenes of Oinoanda:
"If, gentlemen, the point at issue between these people and us involved inquiry into «what is the means of happiness?» and they wanted to say «the virtues» (which would actually be true), it would be unnecessary to take any other step than to agree with them about this, without more ado. But since, as I say, the issue is not «what is the means of happiness?» but «what is happiness and what is the ultimate goal of our nature?», I say both now and always, shouting out loudly to all Greeks and non-Greeks, that pleasure is the end of the best mode of life, while the virtues, which are inopportunely messed about by these people (being transferred from the place of the means to that of the end), are in no way an end, but the means to the end."
**[This is often sited as one source for understanding the goal as pleasure. However, as I wrote above, that it isn't clear and specific enough, so it will lead to problems.]**
Slide 3:
What might help us make the best choices and avoidances?
The Letter to Menoeceus gives some guidance on this:
"The right understanding of these facts enables us to refer all choice and avoidance to the health of the body and (the soul’s) freedom from disturbance, since this is the aim of the life of blessedness." (Bailey translation, excerpt).
**[This is stating a very clear goal: "the health of the body and a mind free from mental disturbance". Synonyms for disturbance are agitation, turmoil, uproar]**
And from the Wall of Diogenes of Oinoanda:
"...observing that most people suffer from false notions about things and do not listen to the body] when it brings important and just [accusations] against the soul, alleging that it is unwarrantably mauled and maltreated by the soul and dragged to things which are not necessary (in fact, the wants of the body are small and easy to obtain — and the soul too can live well by sharing in their enjoyment — while those of the soul are both great and difficult to obtain and, besides being of no benefit to our nature, actually involve dangers)."
**[This points to avoiding things that are risky and might end in premature death.]**
Slide 4:
We must understand the nature of our desires, and to what ends they are pointing us.
--Are we wanting something because we believe it is necessary to sustain the life of the body or that it can maintain the health of the body?
--Are we wanting something because we believe is will bring us relief from stress or fear, or bring clarity or joy, so as to bring about or maintain our mental well-being?
--"Pleasure as variation" when pleasure can no longer be increased but only varied, can be seen as natural but unnecessary, and we may decide that we will wait to pursue that until we have made sure that the other two categories (health and mental well-being) are satisfied.
--Also, it is important to evaluate situations so we can avoid creating a painful or unwanted end result.
--Unnatural and unnecessary - "groundless opinion" - these do not bring joy or pleasure, and they also cause distress, because they are difficult to achieve and bring painful consequences.
Slide 5:
"Pleasure as variation" is not the path **[to a healthy body and a mind free from disturbance]** as we see here in this Letter to Menoeceus excerpt:
"When, therefore, we maintain that pleasure is the end, we do not mean the pleasures of profligates and those that consist in sensuality, as is supposed by some who are either ignorant or disagree with us or do not understand, but freedom from pain in the body and from trouble in the mind."
Seen here is the importance of "searching out the motives for all choice and avoidance, by using sober reasoning".
[132]" For it is not continuous drinkings and revelings, nor the satisfaction of lusts, nor the enjoyment of fish and other luxuries of the wealthy table, which produce a pleasant life, but sober reasoning, searching out the motives for all choice and avoidance, and banishing mere opinions, to which are due the greatest disturbance of the spirit."
Slide 6:
**[There is the philosophical goal and basis and then there is the application of it to specific situations -- your choices will flow out of your basis. The quality of one's life will depend upon making wise choices and wise decisions.]**
One could ask these questions when evaluating a given situation:
"What am I wanting in this situation?" -- clearly describing what specific "doable" outcome you want (not an abstraction).
"Why am I wanting it?" -- for what purpose: health of the body? mental well-being? the enjoyment of variation?
From Wikipedia: In psychology, decision making is regarded as the cognitive process resulting in the selection of a belief or a course of action among several possible alternative options. It could be either rational or irrational. The decision-making process is a reasoning process based on assumptions of values, preferences and beliefs of the decision-maker.
Every decision-making process produces a final choice, which may or may not prompt action.
Research about decision-making is also published under the label problem solving, particularly in European psychological research.
(End of Slide Presentation)
***********************************************************
And some further reference material (which was not shown in a slide last night):
Letter to Menoeceus (Bailey translation)
We must consider that of desires some are natural, others vain, and of the natural some are necessary and others merely natural; and of the necessary some are necessary for happiness, others for the repose of the body, and others for very life.
[128] The right understanding of these facts enables us to refer all choice and avoidance to the health of the body and (the soul’s) freedom from disturbance, since this is the aim of the life of blessedness. For it is to obtain this end that we always act, namely, to avoid pain and fear. And when this is once secured for us, all the tempest of the soul is dispersed, since the living creature has not to wander as though in search of something that is missing, and to look for some other thing by which he can fulfill the good of the soul and the good of the body. For it is then that we have need of pleasure, when we feel pain owing to the absence of pleasure; (but when we do not feel pain), we no longer need pleasure.
[129] And for this cause we call pleasure the beginning and end of the blessed life. For we recognize pleasure as the first good innate in us, and from pleasure we begin every act of choice and avoidance, and to pleasure we return again, using the feeling as the standard by which we judge every good.
And since pleasure is the first good and natural to us, for this very reason we do not choose every pleasure, but sometimes we pass over many pleasures, when greater discomfort accrues to us as the result of them: and similarly we think many pains better than pleasures, since a greater pleasure comes to us when we have endured pains for a long time. Every pleasure then because of its natural kinship to us is good, yet not every pleasure is to be chosen: even as every pain also is an evil, yet not all are always of a nature to be avoided.
[130] Yet by a scale of comparison and by the consideration of advantages and disadvantages we must form our judgment on all these matters. For the good on certain occasions we treat as bad, and conversely the bad as good.
This was originally posted in the discussion of the 6/3/24 First Monday Zoom, but was moved to this new thread.
Thanks to those who attended last night's Zoom (a total of 7 attendees). We had a fruitful and enjoyable discussion.
The discussion moved onto the question of whether or not risking one's life for being an astronaut on the Boeing rocket would be a good choice, and whether or not Epicurus would warn against it or support it. We then briefly discussed psychological hedonism.
The issue is: How does one apply an Epicurean analysis to a high-risk activity?
In the meeting Cassius stated that it isn't the longest life but the most pleasant. (Letter to Menoeceus) .
However, I believe that there are several ways to interpret this, and I differ from Cassius because I see this is a kind of remedy for when one develops an illness and is faced with death, that one shouldn't feel that one is missing out on a full life.
To see last night's slides and a slightly different question see this post:
I used the Canva app, and typed in "laughing Epicurus" - under Magic Media, filmic style, portrait format.
Bryan has made a number of good text-to-image (much better than one's I've made in Canva).
Just for fun I put into an AI image generator: "laughing Epicurus" and this is what I got, and these strike me as being not very photogenic. Others who posted here in this thread above have way much better stuff (especially those which are human made art), but I decided to post these anyway because these bring up the human quality of emotions. Even though we see and think of the stern face of Epicurus in carved busts, he was a human being with emotions.
Plantpierogi Wishing you a Happy Birthday!
But you, although you are not master of tomorrow, are postponing your happiness. We waste away our lives in delaying, and each of us dies without having enjoyed leisure." {= Usener 204}
Instead of "without having enjoyed leisure" for the last line....perhaps: "without having enjoyed living".
Don ?
Today, both Cassius and I made a few more minor revisions on the Forum Board List:
...and "Epicurean Lifestyle" is now filed under "Ethics" ...and I think it's looking pretty tight and tidy! 
Gabor Maté does a wonderful job at summing up attachment and authenticity in developmental psychology:
Thanks for sharing the video, very interesting! It seems that when he uses the word "authenticity" he is refering to both internal experience and outer expression of feelings/emotions. Also, I want to mention that when he makes a quick comment that suppressing your authenticity leads to body illness such as cancer, the veracity of that sounds a little questionable.
He ends with asking:
“Who would you rather have in your life? Them or yourself?”
The Epicurean answer: “Myself!”
This sounds like an "either/or" phrasing which can bring up further problems (I see in your post 3 above you explained a bit further regarding that). His phrase makes it sound like one's "self" is in a very delicate and precarious position (a very vunerable understanding of the "self"). Yet as an adult if someone is causing mental or physical harm to me, I must take action to remove myself from the situation or relationship (which could include a parent or sibling).
A possible rephrasing of this phrase: "who would you rather have in your life" changed to "I will make wise decisions for maintaining both my present and long-term well-being". (perhaps lots of ways to say the same thing in a broader way). For anyone dealing with "people pleasing", that likely needs help from a professional therapist.
Also, this metaphor came to mind...that when the airplane cabin loses pressure you need to put on your own oxygen mask first before you help anyone else put on theirs. So it is a matter of placing first priority on taking care of yourself.
tariq Wishing you a Happy Birthday!
At the moment I think we should enforce a limit of 15 categories in any single forum list, and if we get up to 15 we combine one or more of the others so that the number never gets higher than 15.
But it's possible that it would be better for the number to be 10 or less.
Don We need your help!!
I take the stand that setting a specific number like that will lead to problems with correctly filing things.
I notice that "Epicurean Places of Interest, History, and Culture" is now filed under "Epicurean Lifestyle and Practical Applications" ...so not very easy to find now.
Perhaps there is a fix for that? 
one of the two best starting points for someone who wants to get an overview of the entire philosophy,
I recommend reading the Letter to Menoeceus and the Principal Doctrines as a starting point.
DeWitt is an "intermediate-advanced" level, and is good for the "non-academic philosophy student" (i.e. those who enjoy studying all aspects philosophy as a hobby).
Hi Everyone, Coming up next Monday on June 3rd is our next "First Monday Epicurean Philosophy Hour" - Via Zoom, 8pm ET.
Agenda:
This month's topic: Basis and methods for making choices and avoidances -- What is our starting point? What is our goal? What if anything might interfere with the process? What might help us make the best choices and avoidances?
Open to all forum members! And we especially invite those who are new on the forum. This is a great way to meet, converse, and engage with others who are studying the philosophy of Epicurus.
We'll be using the same link as last month.
If you have not yet attended a Zoom, please let us know here if you are interested (or send a private message to Cassius or myself). We will send the link by private message the day before the meeting.
Looking forward to seeing you there!
The song: "We Are the Champions"? (but depends on the situation).
Week 2 - The Nature of Things and How We Can Have Knowledge of Them
The posts in this thread are work-in-progress for the self-paced course: "Introduction to the Philosophy of Epicurus."
Epicurean physics and canonics are at the foundation of Epicurean philosophy, and the source of this concepts are found within Lucretius' De Rerum Natura, and Epicurus' Letter to Herodotus & Letter to Pythocles.
Below you will find useful links for self-paced study.
-- Section 2.1 - Physics --
1. Article by Cassius Amicus - "Epicurean Physics"
2. Lucretius Today Podcast - Episode 259 - "Nothing Comes From Nothing"
3. Forum discussion - Physics - The Nature of the Universe
and Atoms and Void - Properties, Qualities, And Emergence
-- Section 2.2 - Canonics --
1. Article by Cassius Amicus - "Canonics – How Can I Be Confident In What I Think I Know To Be True?"
2. Lucretius Today Podcast -
3. Forum discussion - Canonics - The Tests of Truth: The Five Senses, Anticipations, and Feelings of Pleasure and Pain
-- Section 2.3 - Text Reading for Week 2 --
************
Additional links and material will be added soon
Week 1 - Epicurus, the Garden, and the Extant Texts
This week's focus will be on the historical context of Epicurus and the Garden, as well as an introduction to the extant texts.
This post will contain the continued development of a self-paced 7-week course - "Introduction to the Philosophy of Epicurus". To read the course overview and syllabus click here.
Here you will find links to posts, threads, and other materials on the EpicureanFriends forum which will guide you through self-pace study.
We welcome any specific questions regarding each week's specific topics, whether or not they have been covered in any other existing threads - just go ahead and please post. Thanks!
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Week 1: Epicurus, the Garden, and the Extant Texts
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-- Section 1.1 - Epicurus and the Garden --
1. A Short Biography of Epicurus by Diogenes Laertius
2. What Did Epicurus Look Like? - Busts and Depictions of Epicurus
3. Where was the school of Epicurus located? Article excerpts:
While we will probably never know the exact location of Epicurus’s Garden in ancient Athens, we can take a number of educated guesses. We have two primary sources from which to make these guesses: ancient texts that hint at the location of the Garden and modern archaeological excavations. This paper will present the evidence for several possible - and even probable - locations for the properties where Epicurus lived and taught and where his school existed for several centuries after his death.
One of the primary goals of this exercise is to dispel the myth that Epicurus and his students fled society and founded their communities far from city centers, isolated from society. As will be demonstrated, Epicurus’s Garden was not inaccessible to passers-by or curious visitors.
Seneca himself states that the motto displayed at the entrance to the original Garden invited
people to enter:
"Hospes hic bene manebis, hic summum bonum voluptas est."
O Guest, here you will do well to tarry; here our highest good is pleasure. (Seneca, Epistulae morales ad Lucilium, Letter XXI)
Situating the Garden along one of the busiest and
most important thoroughfares in Athens will hopefully dispel rumors of the Epicureans being hidden away like hermits. The Garden was easily accessible, making it easily visited for a lecture by Epicurus by those in all ranks of Athenian society.
...Epicurus’s Garden was described as being along the road that led from the Dipylon Gate in the city walls of Athens directly to the open-air gymnasium known as the Academy where a certain philosopher by the name of Plato established his school. It’s no more than a pleasant stroll from the Gate to the Academy, and the Garden would have been a welcoming stop along the way. Most scholars do not claim that Plato placed his school in some remote location, and the Garden was even closer to the city than the Academy. The Garden
was only a short walk from the city, and Epicurus also encouraged his students to take part in the festivals held regularly in Athenian life.
You will find the full article here: "Where Was the Garden of Epicurus? The Evidence from the Ancient Sources and Archaeology" (article by forum member Don).
4. Listen to Lucretius Today podcast presentations containing in-depth historical background on Epicurus - Episode 149 --- Episode 150 --- Episode 151 - based on material from Norman DeWitt's book "Epicurus and His Philosophy."
5. Epicurean Philosophers Timeline Listing by forum member Eikadistes.
-- Section 1.2 - An Overview of Epicurean Texts --
We believe that the best way to arrive at a correct understanding of Epicurean philosophy is for each person to study the core texts for themselves, rather than relying on short summaries (or potentially incorrect opinions often found elsewhere on the internet). When taking into account the full body of extant texts we can correctly see the system of thought and worldview that Epicurus created.
1. Familiarize yourself with: the list of core texts.
2. Recommended reading for this week: The Letter to Menoeceus.
-- Section 1.3 - A General Overview of the Philosophy of Epicurus --
1. Forum members reply to: How would you explain to someone new "What is Epicurean Philosophy is All About?"
2. Outlines: Epicurean Philosophy expandable outline (and navigation)
Lucretius talks about lightening in section 6.3.
I found this interesting explanation of our modern understanding of lightening and included in the the following is also unusual upper atmosphere phenomenon seen by aircraft pilots:
